Thera 3.2: Paccaya
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(171):Paccaya Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter III. three Verses =171. Paccaya= Reborn in this Buddha-age at the city of Rohi, in a nobleman's family, he was named Paccaya.1 Inheriting the estate at his father's death, he decreed to hold a great ceremonial oblation, and a great assembly foregathered. 159 At that congress, the Lord(Buddha), seated on a throne in a jewelled pavilion made by (his ancestor) Vessavana,2 taught the Path(Dhamma), while all the people gazed at him. Even the great multitude understood the doctrine, but (king)rāja Paccaya went further. For impelled by earlier causes, he renounced his estate and left the world(for monkhood). And even as he had vowed in Kassapa Buddha's time, so now, entering his cell, he vowed to attain before he left it again. And now at last, insight growing, and knowledge attaining full maturity, he attained arahantship(enlightenment). Upon that, celebrating his achievement, he thus declared anna(supreme attainment): ---- 222 Pañcāhāhaɱ pabbajito sekho appattamānaso,|| Vihāraɱ me paviṭṭhassa cetaso paṇidhī ahu.|| || 223 Nāsissaɱ na pivissāmi vihārato na nikkhame,|| Napi passaɱ nipātessaɱ taṇhāsalle anūhate.|| || 224 Tassa cevaɱ viharato passa viriyaparakkamaɱ,|| Tisso vijjā anupupattā kataɱ buddhassa sāsanan' ti.|| || ---- 222 Five days have now gone by since I went forth(for monkhood), A learner, and my mind not perfected.3 Then in the heart of me within my cell Retired uprose unfaltering resolve: 223 I will not eat nor will I drink again, Nor from this lodging let me issue forth, Nor will I even lie upon my side, While yet the dart of Craving lies undrawn.4 224 Thus firm I remaining - O see And mark the forward stride of energy: The Threefold Wisdom have I made my own, And all the Buddha remains us do is done! ---- 1 Neither (king)rāja nor city is found elsewhere. Pacchaya (pronounce thus) was the name of the elephant of Vessantara, a Sākiyan ancestor (Jāt., vi. 485, text). 2 Cf. p. 189, n. 1 Jāt., vi. 265 ff. (text). 3 A phrase of the Nikāyas (Majjh., i. 4; Saɱy., i. 121, v. 145). 4 A resolve enjoined on learners (Majjh., i. 480; Ang., i. 50; Saɱy., ii. 28). ---- =3.2 171 Commentary on the stanza of Paccayatthera= The stanza starting with pañcāhāhaṃ pavvajito constitutes that of the venerable Thera Paccaya. What is the origin? This one also having done devoted deeds of service toward former Buddhas, accumulating acts of merit in this and that existence, was reborn in a family home, at the time of the Blessed One Vipassī, ninetyone aeons (kappa) ago; on having attained the age of intelligence, he, one day, happened to have seen the Master on His way to the bank of the river named Vinatā, became pious-minded, plucked beautiful-looking big fig fruits and offered them to Him. On account of that act of merit, he wandered about his rounds of repeated rebirths in excellent existences even, and when, in this excellent aeon (Bhadda kappa) the Blessed One Kassapa arose in the world, turned the excellent wheel of truth (dhamma), and was making the uplift of leadable multifude (veneyyajanā), he became a monk in His dispensation (sāsana), placed himself in the path of developing spiritual insight (vipassanā), and while being engaged himself in mental development (bhāvanā), he one day, thought of the painful misery (dukkha) of rounds of repeated rebirths (saṃara), became extremely remorseful, seated himself in the monastery, made his resolution thus: “I shall not go away from here without having attained Arahantship,” kept on making his exertion but was not able to make himself eagerly engaged in the developing of spiritual insight because of the absence of all-round maturity of knowledge. He died and wandering about his rounds of repeated rebirths, among divine and human beings, was reborn in the family of a princely warrior (khattiya) in the city of Rohita, when this Buddha arose; having gained the name Paccaya, he, on having come of age, with the passing away of his father, became established in sovereignty, and began to make, one day, a great royal oblation (bali). There the multitude of men assembled. The Master, for the purpose of promoting his pious pleasure amidst that assembly took His seat while the multitude of men was still looking on, upon the bejewelled lion throne in the pinnacle-roofed mansion (kūṭāgāra) made of gems, created by Vessavaṇa in the sky and taught the truth (dhamma). There was realisation of truth (dhamma) to the large multitude of men. After having listened to that teaching of truth, (dhamma), king Paccaya also abdicated his soverignty and became a monk, being well urged by his former cause (purimahetu). He made his pledge (paṭiññā) according as he did at the time to the Blessed One Kassapa; having made his pledge in this manner, he entered the monastery, increasingly developed spiritual insight (vipassanā) and attained Arahantship there and then (tāvadeva) because of having reahed all round maturity of knowledge. Hence has it been said in the Apadāna.-- “On the shore of the river Vinatā, there dwelt the most excellent of men; I saw the stainless Buddha, one pointed (ekaggaṃ) and well composed. Being pious-minded over Him who washed off the impurity of depravity, I collected fig fruits and offered them to Buddha the best. It was ninety one aeons (kappa) ago, that I then made my offering of fruit; I do not remember any evil existence; this is the fruitful result of fruit offering. (In this excellent aeon (bhaddake kappe), being remorseful-minded, I became a monk in the dispensation of the Blessed One Kassapa. According as I had become a monk, I engaged myself in my mental development (bhāvanā); I would not leave my monastery; I made up my mind thus. Not having well-attained the highest benefit, I was not one who had made the attainment for all times (tāvade). Now, however, my fires are extinguished (nibbuto) with the all-round maturity of my knowledge. Having made my contact with the immortal path, I have attained the unshaken site (of nibbāna). My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he spoke three stanzas, revealing his Arahantship (aññā) in the face of announcing his own proper practice (paṭipatti). 222. “I was, on the fifth day after having become a monk, a learner (sekha) who had not attained Arahantship. When I had entered the monastery, there was my mental resolution. 223. “Neither shall I sat and drink nor shall I leave my monastery, nor shall I lie down on my side (passaṃ nipātessaṃ) without the thorn of craving (taṇhāsalla) had been removed (ūhata). 224. “When that I was dwelling in this manner, see my exertion and effort. Threefold knowledge (vijjā) had accordingly been achieved; Buddha’s instruction had been carried out.” There, pañcānāhaṃ pabbajito means: I am five days; five days after having become a monk; the fifth day from the day of having become monk, had come to an end (niṭṭhito); thus, is the meaning. Sekho apattamānaso means: a learner (sekha) because of having been trained in such discipline as higher moral precepts (adhisīla), conduct (sikkhā) and so on; the pride is laid low (siyati) and well cut off (samucchindati) totally (anavasesato); thus; mānaso (parideless); foremost path (magga); from the active mind (mānasa) which produced (nibbattita) it had come the intention (mānasaṃ) and the Arahantship; that Arahantship had not been attained by this one. Vihāraṃ me paviṭṭhassa, cetaso paṇidhī ahu means: when I who was a learner (sekha) in this manner had entered the inner room (ovaraka) of my residential monastery, and remained so (sato), there was now my such mental resolution in the manner being said at present. In this manner, my mind had been made up by me; thus, is the meaning. Nāsissaṃ: starting with this word, he shows his mental resolution. There, nāsissaṃ means: Whatever there is to eat (bhojanaṃ) (I shall not eat), I shall not enjoy; taṇhāsalle anūhate means: when that thorn of craving which had gone into my heart had not been pulled; thus, the interpretation should be made in all words in this manner. Na pivissāmi means: whatever there is to be drunk, I shall not drink. Viharato ne nikkhame means: I would not go out from this chamber where I have been seated now. Na pi passaṃ nipatessaṃ means: I shall not let fall down even a single side out of the two sides of my body for the purpose of removing physical fatigue; I shall not lie down even on a single side; thus, is the meaning. Tissaṃ m’avaṃ viharato means: when I was dwelling by way of devotion to the development of spiritual insight (vipassanā) after having made my resolution for firm exertion and after having made up my mind in this manner. Passa vīriya parakkamaṃ means: See and understand the exertion which had become exerted efford (ussoḷhī), which had gained the name of “Parakkama (effort),” due to rreading upon (akkamana) another place, and “viriya (exertion),” from the fact that movement should be made in due form (vidhinā īrayitabbato). Tisso vijjā anupattā, kataṃ buddhassa sāsanam means: by which power the threefold knowledge (vijjā) had accordingly been attained by me; Buddha’s instruction had been carried out; this had but been said. The Commentary on the stanza of the Thera Paccaya is complete. ----